New Series: http://bayyinah.com/elearning/ATTENTION: (This series Will continue to be updated insha’ Allah (due to many emails recieved from people interested), but will take more time than other tafseers’).

5 volumes, Maktabah Syed Ahmad Shaheed. Published in Urdu. We will be focusing on this book.

Ayah 1:

الْحَمْدُ لِلَّهِ الَّذِي أَنزَلَ عَلَىٰ عَبْدِهِ الْكِتَابَ وَلَمْ يَجْعَل لَّهُ عِوَجًاalhamdulillahi-ladhee anzala ‘alaa abdihi-‘l kitaaba wa lam yaj’al lahu ‘iwaja
[All] praise is [due] to Allah , who has sent down upon His Servant the Book and has not made therein any deviance.Alhamdu – the Praise [all of it] – mubtada’lillah – for Allah.

All praise and thanks belong to Allah.

lillahi aladhee aNzala ‘ala ‘abdihee al kitab..

aladhee (ism mansool) – The One who..

aNzala – [Sarf: if’aal. Others include; yuNzila, aNzaal.] –

(aladhee – The One who) aNzala – SENT DOWN.

It could have been Nazzala – (taf’eel – Partial sending down or sending over time.)

But aNzala implies FULL SENDING DOWN in 1 full package. In totality.(This is the view of Ibn Abbas who said that the Qur’an was in the Lawh al Mahfoodh [guarded tablet] with Allah, and then it was sent FULLY to the Bayt al ‘Izzah in the closest heaven/sky. And from then it was gradually revealed to Prophet Muhammad.

the Praise is for Allah who sent down..

‘Ala – UPON.

Related words which could be used;Ilaa – [To] could be used, which would imply – a Privilege.

I.e. If Ilaa [to] was used, it would imply that This message was given Specifically to Prophet Muhammad, and no-one else ever got such a privilege of a message from Allah.

However, ‘Ala (upon) implies Responsibility. Allah obliged His Messenger with the responsibility of the application of the message and it’s conveyance.

What is maf’ool bihi?It is usually questions of What and Who.I.e. what did he do it to? What did he send? What did he see? Who did that?).

In this ayah; What did Allah send down upon His slave (Prophet Muhammad)? Answer (maf’ool bihi) = the Kitab/Book/Qur’an.

..Wa lam yaj’al-lahu ‘iwaja

az-Zamakshari:Wa = and.The first sentence and the second sentence simply has the meaning of ‘And’.

Another opinion byother scholars;Waw al Haaliyyah – the sentence coming after it is an Adverbial sentence.

Wa = ‘While’.

The book was sent down, While…

This ‘While’ is an association with the Previous textin comparison to the opinion of az-Zamakshari which would imply that ‘Wa’ = and – a discontinuation/break off/departure from the previous sentence.

Now because az-Zamakshari considers this ‘Atf – his grammatical explanation of this ayah becomes abit problematic.

The vast majority of the scholars/interpreters of this ayah said the ‘Wa’ is infact Haaliyyah – ‘While’. So we will stick to this interpretation, and Allah knows best.

waLam yaj’aL lahu ‘iwaja

The word yaj’aL would really be pronounced as yaj’aLU(damma/peysh). But due to the word Lam placed infront of it – it becomes Jazm – i.e. the yaj’aLU is not pronounced, but it is only pronounced as yaj’aL [forming it into Present/Muddaari’ form.]

Lam = Did Not. This makes the word into past tense, even though the saakin on the yaj’aL was formed into present-future tense.

He did not place/even allow..

‘Iwaj – ‘Awj –

‘Awj = a deviation you can see. I.e. A pillar or a tree which you might see which is leaning to the side. A visual deviation. You can see an ‘Awj in it.

‘Iwaj – an abstract deviation. I.e. In a moral/abstract deviation. Deviation in ideas, beliefs, principles etc.This is the word being used in this ayah.

The Faa’il (doer) is He (Allah) did not place any ‘Iwaj.

Lahu – jaar/majroor – For it [hu = the Kitab/Book]

He did not allow for it – any ‘Iwaj [ideological deviation in it’s morals and principles.]

‘Iwaj – any deviation in the Book so that one part says one thing in the Book, and that another part opposes that in another part of the Book. I.e. There are no contradictions in the Qur’an.

He has not allowed that to happen = He has not placed any ‘Iwaj in the Book.

While He did not allow any ‘Iwaj/deviations in it (the Book – the Qur’an).

قَيِّمًا لِّيُنذِرَ بَأْسًا شَدِيدًا مِّن لَّدُنْهُ وَيُبَشِّرَ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا حَسَنًا
Qayyiman li yuNdhira ba’san shadeedan min la dunhu wa yuBash-shira-‘l Mu’mineena aladheena ya’maloona as-Saalihaati anna lahum ajran Hasana[He has made it] straight, to warn of severe punishment from Him and to give good tidings to the believers who do righteous deeds that they will have a good reward

QayyimAn – [nasb state] – that which corrects, taking something deviated and making it upright.

The Qur’an made the deviated people Upright.

Why is it in Nasb form?

Previously we discussed that az-Zamakshari said that QAyyiman is a Haal [Haal – a State form, the way in which something happens]. It is describing aNzala (sending down of the Qur’an).

How did He send it down? the answer to How is Haal.

az-Zamakshari is saying the answer to How the Qur’an is sent down is that it is Qayyiman [in a state of ‘Uprightness’].

This would imply there is a sentence between them; wa lam yaj’al lahu ‘iwaja – which had nothing to do with the Kitab/Book.He is implying that the Uprightness is in regard to the aNzala (sending down) being Upright.

Other Grammarians: the Qur’an was sent down WHILE it did not have any moral deviation placed IN IT.

(ayah 2) ..Upright…

By using the interpretation of az-Zamakshari; ‘Wa’ as ‘AND’ in this ayah, it separates the Part A of the ayah and connects it directly to ayah 2 while temporarily ignoring part B (of ayah 1.)

Part A: the praise is for Allah who sent down the Book..

Part B: ..and/while He did not place any moral deviation in it.

(Ayah 2)..Upright…

az-Zamakshari: All praise is for Allah who SENT DOWN THE BOOK… –[part B ignored]–(it is UPRIGHT.)

Other grammarians: All praise is for Allah who sent down the Book,WHILE He did not place any moral deviations in IT [the BOOK].(it is) Upright…

So we see that the more suited interpretation might be to say ‘While’. Because by using the word ‘While’ – it allows the ayah 1 part A to connect smoothly to part B, and then smoothly to ayah 2 without any inconsistencies or skipping any of the meanings of any parts of the aayaat.

He sent it – allowing it to make things Upright (Qayyiman).

As the book was coming down – it was in the state of setting things Upright from the beginning.

Usually, yuNdhira has the word; ‘AN (of/about) or Bi – With) before it.

BALAGHAH/Eloquence: By removing its mention from the phrase, it Magnifies the object being discussed. The object being mentioned is HUGE. The object being discussed is so Urgent, that Harf (small connecting word i.e. ‘AN or Bi) could not be placed next to the verb (fi’l).

It had to be placed so close to the verb (fi’l) due to its Urgency and Enormity, that the Harf (partial – connecting word is removed.)

Ba’s – War.

Shadeed – Intense.Great difficulty.

Intensely great difficult War. (this is what the Book came to warn about).

Allah mentioned as-SaalihAAT; which means that Allah does not expect that we do an endless amount of good deeds. But He expects that we do some good deeds. This is an extreme Mercy from Him. This is covered through the word as-SaalihAAT.

Salaha – to reconcile and correct something negative into positive.

So what is being implied is that; doing a good deed replaces a bad deed.

Antonym/Opposite: This is why a bad deed is called Dhulm = to misplace something (i.e. place something where it doesn’t belong).

Dhulma – a shadow which obstructs light. I.e. A building blocks the light and therefore causes a shadow.

as-SaalihAATi – (maf’ool bihi). [the kasra/zeyr is there – this is not a Jarr, it is feminine plural].

There is no taNween [Nuun at the end] there because of the Alif, Lam – AL (‘the’) at the beginning. (i.e. AL cannot be used when taNween (letter Nuun) occurs at the end of the same word.)

It could have been Saalihaat (good deeds). But Allah says AL-saalihaat – THE good deeds.This is implying that there are very particular/specific, good deeds are which Allah has legislated. We don’t determine the morality based on our intellect alone, rather – our good is based on what Allah has legislated, even if we cannot comprehend it’s wisdom.

I.e. Prophet Ibrahim attempting to sacrifice his son Isma’eel is one of the greatest of his good deeds, because Allah had legislated it for him. Even if we cannot comprehend it = AL saalihaat (THE good deeds [which Allah has legislated]).

Anna – (it is similar to the word ‘Inna’).= producing a conclusion.I.e. In this context it mean’s ‘That.’

so those believers who do good, it (the Book) is congratulating them ‘That’…

LaHum – for them.

Really; “anna Ajran Hassana Lahum (that reward of good (will be) for them)” should have been the normal sentence structure.

However, the ‘Lahum’ is placed earlier in the sentence structure for the following reasons;

1 – You should not begin a sentence with a Nakirah (not proper phrase). I.e. If it was Al Ajra hasanah – that would be suitable to be placed at the beginning of the sentence structure. However, Ajran hasanah right at the beginning of an ayah is not correct in grammar.

2 – Ikhtisas [Exclusivity] – this means that the ‘Lahum’ (for them) being placed earlier in the sentence structure implies Exclusivity for that group of people.

i.e.a – Anna Lahum Ajran hassana (that For them (exclusively) is a good recompense.

b – “anna ajran hassana lahum” (without Ikhtisas/exclusivity) would mean; That reward of good is for them (and it might be for others too.)

However, reward of good is only for the believers who do good, so the Exclusive phrase [phrase 1] is stated.‘Only they have a good repayal’.

This alludes to the fact that their are others who falsely assume they will get reward, but they will not. (those who do shirk with Allah [associate partners with Him.])

It also alludes to the fact that it will be a good payback for work that they did. Better reward than what they actually did.

You will see in the Qur’an that Allah will talk about a religious holding onto something as Ittakhadha and not just Khadha, because being devoted to something strongly constitutes your beliefs. And you hold onto them more tightly.

i.e.Ittakhadhtum-ul ‘Ijla – when you devoted yourself tightly to the calf – Quran surah al Baqarah. (Allah is talking about the jews when they worshipped the calf/cow and devoted themselves strongly to it.)

Those who took with great Zeal, they said – Allah seriously took a son (walad).

aTtakhadha (fi’l maaddy – past tense action/verb)

Allahu – Allah [Faa’il – doer]

waladan – son (maf’ool bihi – i.e. This answers the ‘What/Who’ question in the statement.).

This ayah could be said in so many ways, i.e.;1 – Laysa ‘ilmun lahum2 – Maa ‘ilmun lahum3 – Laa ‘ilmun lahum.(all imply – ‘they have no knowledge’ in different degrees of strength of negation.)

Why did Allah say the ayah the way He did?Allah chose this specific syntax;

-Maa is stronger than Laa.– Maa MIN ‘ilmun – they don’t have ANY knowledge whatsoever.

Allah said; Maa Lahum bihee min ‘ilmin..

By placing the ‘LaHum’ (for them) earlier in the sentence structure, it implies;

1- Especially them, they are the ones who have no knowledge (regarding what they claim.)

This is implying that the Christians who thought they were the knowledgable ones are infact the ignorant ones in regard to this issue. i.e.‘It is infact they who have no knowledge..’

2 – the words ‘LaHum’ [for them] are placed closer to the strong negation of ‘Maa’. Which strengthens the negation against their claim.

Bihee – regarding this [claim] (against Allah), they have no knowledge.[bihee is almost serving the role of the word ‘AN]

Maybe they might be sophisticated in other worldly matters, but they are ignorant on their claim (that Allah has taken a son).

..wa Laa li aabaaa/ihim – and neither for their forefathers (neither did they have any true knowledge regarding this false claim.)

The emphasis on their fathers (LAA li aabaaa/ihim) is less and there is more emphasis for the children (Maa is used – MAA lahum min ‘ilmin).

Why is this?

Laa – can be used for Neither/Nor. For Continuity. i.e. Neither (maa) they nor (laa) they. You start with Maa and then continue the negation with Laa.

However, there is another reason why Maa (stronger Negation) is stated for the children/offspring of previous people who claimed that Allah took a son.

Why is Maa used for them?

The forefathers may not have had a Messenger come to them to refute their false beliefs. (so a weaker negation – Laa – is used against them.)

However – the christians who did have a Messenger (Prophet Muhammad and the Quran) come to them with clear signs – why are they still rejecting him? (a Stronger negation is required for these people in comparison to their forefathers who did not recieve such a Messenger.)

3 – It has a few implications:
Ta’ajji – [La’ala=] hope, but also fear.
I.e. “La’ala-Ka = it is hoped/feared that You…”

This harf (connective word) can go in 3 directions;

1 –the Speaker himself.

I.e. When the people supported the magicians at the time of Pharoah;

وَقِيلَ لِلنَّاسِ هَلْ أَنتُم مُّجْتَمِعُونَ. لَعَلَّنَا نَتَّبِعُ السَّحَرَةَ إِن كَانُوا هُمُ الْغَالِبِينَ…La’ala-Naa la-tabi’oo as-sahara –
And it was said to the people, will you gather [together]? It is hoped that we will follow the magicians, if they overcome Moses. (we hope that they do so we can continue following their way.)

So this ayah [Kahf 18:6] has 2 implications (through the word “La’ala”):

1 – (It is) FEARED that you will kill yourself in grief…

2 –(The disbelievers) HOPE that you will kill yourself in grief, because they do not believe in this message.

1 – is the concern of Allah for His Messenger, because the conveyance of the message is a heavy task. So Allah’s Messenger is feeling that he is not fulfilling his duty properly. This is what is killing him.
Allah is telling His Messenger (sal Allah alaihi wasalam) that you are fulfilling your duty, and that you are conveying it according to the high standard which Allah has set for you. So this ayah is a reassurance from Allah to His Messenger.

2 – is the hope of the disbelievers in wanting Allah’s Messenger to die so the message is given up and ended completely.

So the Messenger of Allah is being addressed as if he is wanting to kill himself, out of Aasifan (extreme grief).

Aasifan by being placed in the end implies; It’s okay if they don’t believe in me, but atleast believe in this message.
This shows the extremity of sadness, how much more sad can someone get? Where they don’t even care about themselves and just want people to be safe by believing in the message.

إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ زِينَةً لَّهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًاinnaa ja’alnaa maa ‘ala-‘l arDi zeenatan lahaa li naBluwahum ayyuhum AHsanu ‘amalan
Indeed, We have made that which is on the earth adornment for it that We may test them [as to] which of them is best in deed.

Ahsanu = Best [Husn = Good. the Alif [A] at the beginning = Most. = Most Good/beautiful etc..]
[1 – khabar.
2 – ism al-Tafdeel – that’s why its Ahsanu and not AhsanuN.
3 – AhsanA remains the same in Nasb and Jarr state, so it is not AhsanI except when its Muddaaf or when it has an “Al” attached before it.]

La
[Lam al Tawkeed. Khabr. We know it is not Lam Harf al Jarr (kasra/zeyr) because then it would be LI Jaa’ilEEna.]
InNaa – Surely We (will)
La – Certainly Jaa’iloona – Make (state of Faa’il/ism Faa’il)

The Ism [noun] form is used to establish Certainty that it is coming. This is why inNaa is mentioned again.

maa – whatalayHa – upon Her (the Earth is a feminine word so ‘Ha’=her). It is a continuation from the previous ayah which mentioned the Earth. So in this ayah, we know the Earth is referred to as ‘her.’

(mansoof and siffah)Sa’eed – Dust. (ism siffa mushabahah) [Sa’ood – an Elevated height] is also mentioned in the Qur’an.
So right now you see Mountains and heights of buildings etc. (sa’ood) However, one day they will all collapse apart and all you will see above you and around you is Dust (sa’eed).

Juruza – Lifeless / dead. From the word Jarz – to kill off a land so no vegetation grows on it.
I.e. When a land has plants and trees and life, when all that is destroyed and the land is barren/dead = Juruza.

So Allah is telling us through these 2 words that all that is Above you and Below you will become lifeless, dead and only dust / nothingness.

Allah has shown His creative power over the Earth and how He has placed so much life, height and beauty in it. Yet He will cause it all to become lifeless and nothingness.

The sentence structure in this ayah:kaanoo min aayaatiNaa ‘ajaba – they (had) been from [Exclusively-Muqaddam] Our signs amazing/strange/unique/shocking (Adjective form).

But:‘Ajaban = StrangeNESS/uniqueNESS.
To show the power of an adjective, you can use the Masdar [idea] to describe the Siffah (Attribute).

[i.e. Allah is al ‘Adl. al ‘Adl = the Justice.
We used a Masdar (idea i.e. justice), and described Allah’s Attribute as the idea of Justice. This enhances His Attribute to a magnified level = Allah IS Justice.]

So by saying that they were Exclusively from the signs of Allah – ‘Ajaban/AmazingNESS = they are an EXTREMELY Amazing sign of Allah. They are an AmazingNESS in of themselves.If it was:Amazing/Strange = Ajeeban.Extremely Unusually Strange = AJABAN. (Hyperbola/maximum form).

Awa – Uwiyu –
Ma’wa – the final place of rest [i.e. sometimes it is used to describe Hell in the Qur’an].

Awa – [Verb] – the place where you Ascend or Descend to and move to and rest/settle there. You settle there and you are stuck there, you cannot get out of it. (i.e. a jail). Awa is more permanent of a staying place.
Similar words;
Sakana – to Live and Reside somewhere (i.e. moving houses and living somewhere.) But you will not be stuck there.

Fityah –
Balaghah/Eloquence rule:

When both FeminineAction and FemaleDoer is discussed, or both Maleaction and Maledoer are said – it means ALOT [big plural] from that category.
When mixed genders used i.e. Male Doer, and a Female describing Verb =SMALL plural.
Key:
-Jam’u Qillah (less than 10 or a small amount) = mixed gender words used [for Actor and Action].
-Jam’u Kathrah (maximum plural – Alot. Usually more than 10) = same gender words used. [for Actor and Action.]

So we see that only a Few Women from the city Said something (rumours about Prophet Yusuf and the woman), not alot.

[if there were alot of of women (more than 10), it would be said; QaalaTNiswaTun..]

Going back to this ayah 10 of surah al Kahf:

There were a Few young men.

If it was said;

awaTa-al fityaTu (both words Feminine) = when Alot of them Fled.

But this is the words in the really ayah;
إِذْ أَوَى الْفِتْيَةُ

But the Awa is a Masculine word.fityaTuis a Feminine word.

= This shows there were a FEW young men fleeing.

Ilaa – to
al Kahf – the Deep Cave.

fa QaalOO – then THEY Said..

RabbAnaa – our Master
Grammar: [maNsoob – fat-ha/zabar. Normally, at the beginning of a sentence, it should be maRfoo’ – damma/peysh. I.e. It should be RabbUnaa.]
Why is it maNsoob?
Whenever RabbAnaa is mentioned, in maNsoob form – it is always a Du’a [invocation/prayer].

[For example;
This is why if you call abdUllah out loud, you will say “ya abdAllah” – because it is a call out (du’a) to him.]

– Whenever RabbUnaa is mentioned, it is not a Du’a, rather – it is a Statementabout ‘our Master’.

But they said;aatinaa min LadunKa – give us from Especially and specifically You.

LadunKa implies – A special favour on your behalf.So they are asking from Allah something which is out of the ordinary. Something which is more special than what normal people get from Allah.

RahmatAn – maNsoob (fat-ha/zabar). This is Maf’ool bihi – these give the answers to ‘What‘.

I.e. The young men asked for something, but What (maf’ool bihi) was it that they asked for? They asked for a special Mercy from Allah.

Maf’ool bihi made this maNsoob = RahmatAn.

..wa hayyi’ la naa– and hayyi’ for us..

hayya’a – to provide the means for a Project for a task.
So they are asking Allah to provide them with a Means (hayyi’) for staying upon guidance in a world full of corruption and oppression.
I.e. These young men were had to flee with their religion and hide in a cave because the kings were forcing them to polytheism/idol worship.

min – in regards tosimilar interchangable word;
‘an – about / from

These words meanings change according to the Fi’l (verb) context of the sentence.
‘Amr – situation/command. Since you have certain control over your situations.

Rashadan(maf’ool bihi of Hayyi’) =
To be good, straightness, guidance, uprightness.
Give us the means for Uprightness.

So We cast [a cover of sleep] over their ears within the cave for a number of years.

Fa – Then/So (as a consequence). [Jawaadiyyah.]
When they made du’a/prayer, Allah responded to their prayer.

So what did He do?

DarabNaa – We Striked.Daraba/yaDribu – to Strike/hit.

Their is a word (maf’ool bihi) which is missed out in this ayah;

fa Darabnaa HIJAABan ‘alaa aadhaanihim – we struck a BARRIER upon their ears.

It is missed out because the meaning is obvious. – that Allah placed a barrier over their ears so they couldn’t listen.

– This is a common theme in the Qur’an – obvious words will be ommitted/removed because they are so clear, that they are not mentioned.
– The exception is if obvious words are added, and this will be for an extra meaning. Meanings which are ‘Beyond the obvious’.

But by mixing genders, it again shows a small plural – which shows that;

1 – In the sight of Allah, they were there -in the cave- for only a few number of years. [Whereas according to us humans (in regard to history), they were in the cave for a long time – 300years.]

2 – A 2nd reason why is this more Adada is used is to fit in with the context of the whole surah – of the world being limited for a short time only, yet people think that the next life is so far away. But Allah is hinting at us that it is really near – it is only a short span of time.

إِنَّهُمْ يَرَوْنَهُ بَعِيدًا. وَنَرَاهُ قَرِيبًا
– surely they see it (Judgment Day) as far, but We see it as near. (surah Ma’arij 70: 6-7)

..Sineena adada..– a little time period.
1 – Allah is countering the view of the people who felt that this whole event was Ajaban – Strangeness = Extremely Strange.

2 – Allah is showing us that this short time period is only a small, its not hard for Allah to make people remain in a state of temporary sleep for a few centuries. (doesn’t this story of the young men being asleep for centuries – then waking back to life – remind you of death of humans and Judgment Day?)

ثُمَّ بَعَثْنَاهُمْ لِنَعْلَمَ أَيُّ الْحِزْبَيْنِ أَحْصَىٰ لِمَا لَبِثُوا أَمَدًا
thumma ba’athnaa hum li na’lama ayyu-‘l hizbayni aHSaa limaa labithoo amadan
Then We awakened them that We might show which of the two factions was most precise in calculating what [extent] they had remained in time.

Thumma – Then, after some time..

Thumma implies that A happens, then after a While B happens.

Whereas ‘Fa’ (then) implies A happened, then Suddenly B happened as a consequence.

Also, Fa does not have to be chronologically in order. It can just be used as ‘Then’. I.e. Switching from one topic to another related topic fluently.

If it was;
Li na’lam. (maJzoom – sukun/silence on Meem).
The meaning would be different.

The ‘Li’ would have a different purpose. It would not be Laam al ta’leel (giving Purpose), rather – it would be Laam al ‘Amr (Laam of Command) = We Should know.

The rest of the ayah is Maf’ool bihi (the answer to ‘What’ Allah exposed):

AyyU (maRfoo’ – damma/peysh) = Which

al Hizbayn – the 2groups:
Hizb = (there are many words for ‘group’ but Hizb=) Group which specifically has an Agenda/Motive.
It also implies that there is a Clash between 2 Groups (Hizbayn) [i.e. A common example from the Qur’an = HizbAllah and Hizb ash-shaytaan].

Some scholars of Tafseer said the 2 groups may be referring to either;

1 – 2 groups from within the group of the young men in the cave.

2 – The different groups (mentioned in later aayaat) outside of the Cave who disputed about these young men.

3 – The people of the Cave was one group, and the people of the city they were exposed to was another group.

It is We who relate to you, [O Muhammad], their story in truth. Indeed, they were youths who believed in their Lord, and We increased them in guidance.

NaQusu = We narrate
Nahnu NaQusu = We, We narrate (Emphasis.)
This is done because some people say that other people narrate this story, but Allah is telling us that it is surely He who narrates it with truth.

Nahnu = We (mubtada’)
Na = We (Fi’l [verb] – has to be maRfoo’)
QussU – Narrate as a Story (a story that you ‘Follow’)
‘alayKa – upon you
Naba’a – (maf’ool bihi – object) News (of)
Hum – them

bi (with)
al-haqq (the truth)

Orignal Pronouns are always Raf’.
Attached Pronouns are either Nasb or Jarr. (i.e. Nahnu can morph into Na [nasb form], Anta can be ‘Ka’ [suffix] etc.)

This should have been at the end of the ayah/sentence structure, however – it has been placed earlier in the sentence structure to show that it is specific to Prophet Muhammad.
“We, We narrate -Only- to you (O Muhammad) with truth..”

This news came from Allah to Prophet Muhammad (sal Allahu alayhi wasalam) Exclusively – and the Bani Isra’eel would confirm this through some of their knowledge of history.

Why didn’t the Bani Isra’eel know it from Allah? Because these young men’s story happened after the lifetime of Jesus, and there were no Messengers’ after Jesus (peace be upon him) to inform of this story.

So Allah is telling us; “We, We narrate Exclusively (ikhtisas) to you (O Muhammad) with truth..”

Bi =
1 – With
2 – Haaliyah – the means by which it is narrated to you (through Angel Jibreel/Gabriel) is also the Truth. I.e. An angel really did reveal it to you from Allah (O Muhammad).
3 – The Purpose of it is the truth – it is being revealed for a Purpose = a reminder by which people benefit from (bi-‘l haqq).

And We tied their hearts firm when they stood up and said, “Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. We would have certainly spoken, then, an excessive transgression.

(Vowels at the end is called; Naatis – the last letter i.e. Azza-wa-JallA. Etc.).

zidNaa – We increased
Hum – them.

Tamyeez : When you say something Ambiguous and then you say it in a Specific prescribed way,
i.e. Tamyeez is Nasb – numbers and generics.

So Allah increased them, but in what way did Allah increase them?

zidNaa hum Hudan – We increased them – in terms of Guidance. (tamyeez)

Definitions :

RabaTa – tie something tight so it doesn’t have an opening left. (I.e. So no leaking can leak through due to extreme tightness)

RabaTnaa – We tied
‘alaa quloobikum – Upon their hearts.

If Allah said RabaTnaa quloobihim – We tied their hearts = Permanent.

But Allah used the word ‘alaa (upon) which signifies it is NOT a permanent tying. It is tying for a temporary time period.

How do we know it is temporary? Because Allah says ‘Idh’ (when – past tense) in the word after it – showing it happened once.

GEM:

Background:

Pharaoh ordered that all the children of Isra’eel [the Jewish people when they were rightly guided] have their newborn sons executed , and their daughters kept alive as slaves.

The mother of Moses had a son, she had secretly hid him from Pharoah and his people. Yet Allah inspired her that when she felt fear for her son, she should (put him in a basket) and place him in the river Nile. And when she did fear for her son’s death, she placed her son into the river.

The Imagery:

Allah gives us amazing imagery of the feelings of the mother of Moses/Musa during that moment.

And the heart of Moses’ mother became empty [i.e. of all Tranquility] . She was about to disclose [the matter concerning] him (i.e. that it is her son [to Pharoah]) had We not bound tightly her heart that she would be of the believers.

The mother of Moses is in fear for her son. She is inspired by Allah to place her son into the river. As she places her child into the river, her heart starts dripping , her Tranquillity is dripping/leaking out of her heart , into the river , as she lets go of her son..

So Allah says that He placed a RabaT – something which Tied her heart tightly, so the Tranquillity would stop leaking from her heart. I.e. Allah kept her heart firm , He reassured her through inspiration, that something good would come as a result of this in the near-future.

This child, Moses would be of the mightiest Messengers’ of Allah who would come – to free the Children of Isra’eel from slavery.

Back to surah al Kahf Ayah 14:

Idh QaamOO – when THEY Stood

Qaam – Qiyaam = Stand up;

Has a Ma’nawi (Figurative / in Meaning) and LafDhi (Literally):

Figuratively – they stood up against Injustice and the oppressive leaders of their time.Literally – they stood up and made Du’a/Invocation/Prayer to Allah.

fa Qaaloo – then Said

RabbUNaa [Raf’/Damma] (mubtada’) – Our Master.
This is a statement and not a Du’a/nida’ because if it was a du’a, they would say; Rabb A naa. (nasb/fat-ha on Rabb).
Rabbu as-samaawaati wa’l ArD – Master of the heavens and the Earth. (khabar)

Min = (in Quranic language can mean either);
1 – from
2 – any
3 – because of..
4 – can be used for ‘Shock/amazement’. I.e. ‘Even’ [harf Min harf al-ta’ajjub]
i.e. Ba’dahu = after him.
Min ba’dihee = Even after him
i.e. You people disagreed about the Religion EVEN (MIN Ba’d) after knowledge had come to you?)

These are the different forms ‘MIN’ is used in the Qur’an.

Doon = Besides
min DooniHee – Any Besides Him.

“We are not going to ever call Any besides Him [Allah], a god (ilaahan)..”

Why? There is a disparity when Pointing out objects (ism al Ishaarah) in english.

The word Qawm [Nation/People] is (ism Jam’) – Collective Noun. It is a singular word, but it is treated as a Plural.

I.e. Qawm-il FaasiqEEN

Naas (a People), Qawm (a Nation), Qarn etc. These words are Singular [and they also have a Plural form], but they are referring to a an entity which Contains many objects within it, so it is said in the plural form.

So it has been translated as ‘This’ [in its singular form], and not ‘These’.
‘This is our Nation’

If you want to remove the ‘IS’ from the above sentence , you would write;
QawmuNaa haa ulaa’i – this nation of ours.

NOTE: if there is NO ‘AL’, it is ‘IS’.
i.e. al Rajul al Kabeer = the Big Man.
al Rajul – Kabeer = the Man is Big.

If You reverse the structure, it makes it ‘OURS’ and not ‘IS’, when you have added the word ‘Haadha’ (this) in the sentence.

it-takhidhoo (this could also be Khabr) – fi’l MaaDiy [Past tense verb] – iFti’aaL – from “i-taKhadha” from: aKhadha – to Take (physically).
It-takadha – to take literally and figuratively.

I.e. to take hold of a book physically – aKhadha would be used.
To take hold of a book, AND then to take hold of it’s teachings = it-taKhadha.

It-takhadhOO – THEY have taken..

min – Even [for Amazement – ta’ajjub]
Doon-illaah – besides Allah!

aaliha = gods [plural of Ilaah (god)].
It is maNsoob – because it is maf’ool bihi (the direct Object) of it-taKhadhoo.

[The youths said to one another], “And when you have withdrawn from them and that which they worship other than Allah , retreat to the cave. Your Lord will spread out for you of His mercy and will prepare for you from your affair facility.”

1 – Allah is saying this statement about the young men, and the young men did not say it. (jumlah i’tiraaDiyyah – Intervened phrase.)
[And when you have intentionally avoided them – AND THEY WORSHIP NONE BUT ALLAH…)
[Allah said the part in the capital letters, and the boys did not.]

2 – The young men did say it, and Allah is quoting them entirely.
(therefore the maf’ool bihi [direct Object being discussed] by the boys.
= and when you have avoided them, AND WHAT THEY WORSHIP BESIDES ALLAH…)

Ustadh Nouman inclines to the 2nd opinion more, that the whole speech is what the boys said. Although both views are linguistically correct.

yaNshur – is maJzoom (sukoon).
But there was no Jaazim to cause it to become in the state of Sukoon (i.e. No Vowel attached to the last letter.)

This happens when it is a response to a Previous statement.

There are 2 ways to a Response given to an ‘If’ [arabic word: ‘In’];
1 – ‘Fa’ – Then
(i.e. if A happens, THEN B happens.)
2 – maJzoom / sukoon [silence] on last letter of word. [especially if there is no Jaazim (silencer before that word*.)
(i.e. see example given in this ayah).

*i.e. the words ‘Lam’ (past tense No, or ‘Lan’ (future tense No) are Jaazim words, causing the word ahead of it to be maJzoom (Sukoon/silence on it’s last letter. I.e. Lan tuFliH = he will not be successful [the last letter H did not have any vowel attached on it]).

If you turn to the cave…

Jawaab al ‘Amr (Response to the Command) –

then your Lord would disperse for you
yaNshur [maJzoom]* – would (hopefully) disperse
yaNshur U [maRfoo’] (present tense) – He is dispering (something which is already happening)

*the maJzoom form is showing us that a pre-condition has been given, and if you fulfill that condition – you hope that its effects will take place.

“..Then take refuge in the cave, (we hope) He (Allah) will disperse/spread especially For You [LaKum] – from your Lord [Faa’il – doer] – (min RahmatiHee) from His Mercy…

Nashara / yaNshuru – to spread out and Disperse.
I.e. You pick a bunch of seeds, and you throw them (spread/disperse them) in different directions.

By placing the words; LaKum – ‘For You’ earlier in the sentence structure, it is implying that it (the Mercy) is Especially for them.

They did not say ‘Rahmatahu’ – His Mercy.
Rather, they said ‘Min Rahmatihee’ – from His Mercy.

They had knowledge that Allah is Merciful, without limit. So they did not say that Allah will disperse His Mercy (All of it) on you, rather they said; He will disperse FROM (some) of His Mercy on you. Because His Mercy is so great, that even a part of it is sufficient to save you.

Wa yuHayyi’ lakum – and He (we hope) will Provide for you.

Hayyi’ – the word Hayyi’ is in maJzoom (sukoon) form again. Which shows a pre-condition (which is that you should seek refuge in the cave for this effect to take place.)

If it was not in maJzoom form, it would be;
Hayyi’a / yuHayyi’u – He will provide / He is providing the means for a Task.

But the maJzoom (sukoon/silence) on the last letter of Hayyi’ shows that He will provide for you, based on the condition that you descend into the cave.

“If you flee/take refuge in the cave, He (we hope) will disperse – especially for you – your Lord, from His Mercy. And (if you do take refuge in the cave, we hope) He will provide especially for you..

Min ‘Amrikum – in regard to your Tasks.

These are all Maf’ool Bihi’s and therefore should be in the state of Nasb, but because they are Jaar and maJroor, we call them “Fee Mahalli Nasb” (in the state of Nasb).

*- a maSdar is the root phrase of a Word, by which other forms are made. In simple terms; Sidr = the Heart/chest. So, maSdar is the Heart of a Word , by which other forms of that Root word are produced.
– one root word can have more than 1 maSdar.

When there is a letter ‘Meem’ [M] on a maSdar, it emphasises its meaning.

I.e. Hub = love. Ma habba = more powerful love.

So miRfaqa based on it’s maSdar – could imply that Allah will make:
‘Many means of extreme Ease (Rifq) for you’

But in Sarf , we know that the Letter Meem [M] attached to the beginning of a word, with Kasra/zeyr [= Mi. ..] can also imply: Ism al Aala (a Physical Tool).

= Your Lord will provide for you a Physical Tool (i.e. A Strategy/plan etc) , by which you will gain Ease (Rifq).

So these young men don’t just have Tawakkul in Allah (trust in Him) – but they also have trust in Allah that He will help them in making Plans – to make their situation easy for them once they seek refuge in the Cave.

And [had you been present], you would see the sun when it rose, inclining away from their cave on the right, and when it set, passing away from them on the left, while they were [laying] within an open space thereof. That was from the signs of Allah . He whom Allah guides is the [rightly] guided, but he whom He leaves astray – never will you find for him a protecting guide.

Wa idha gharabat taQridahum dhaati-l-Shamaali:And when it (Sun) would set (sunset) on their left,
taQriDuhum – maQrooD / QarDa – scissors / cut.
It would cut away from them.

So during the day, the sun would go close, but not too close so that their cave can be seen.
And during the night when the sun set, the sun would be completely cut away from them.

Some scholars used this description to try to find the Geogrophical location of the Cave ;
– a Cave where the Sun rises and meets you from it’s right, but it just about misses the cave.
– a Cave where the Sun totally Cuts off when it Sun sets (at maGhrib time).

..Wa hum fee fajwatin minH

Wa – Wa al Haaliyyah – translated as ‘ While ‘ (and not ‘and’).

Wa Hum fee fajwatin minhu – while they were in a wide open space between it (the cave).

Fajwah – wide open space between 2 things.

Dhaalika (mubtada) – that

Min – from
Aay aat (khabr) – Sign S .
(so ALL these descriptions i.e. The young men fleeing to the cave, what they said, the sun, its rising, its setting, the inside of a cave etc. Are all signs from the signs of Allah).
Illaah – (of) Allah.

Mixing Genders in Speech = ALOT . | Same Genders in Speech = LESS:
Dhaalika is a Masculine term for (That). Tilka would be ‘that’ in feminine form.

AayAAT is a Femine plural of the word Aayah [miraculous Sign].

By using the male term Dhalika (that), and then using a female plural word: AayAAT.

Has the following implications:Plural: – more than 1 object is being referred to as signs from Allah.
(i.e. The young men, their fleeing, the cave, their sayings, the duas’ they made, the sunrise, the sunset, the inside of a cave etc.)

Similar word with Similar rules :
MuttaqI. In raf’ and jarr = stays same as Muttaq I . But as Nasb = MuttaqiYAn.

Or AL -Muttaqi .

So we will say that MuHtad – it is Mabni (stateless).

Wa Man yuDlil fa lan tajida lahu waliyya…

Wa man – and who

yuDlil –

aDalla – you dont say aDlala. Rather, you say aDalla.
(this is muDaa’af – repeat of the same letters [through the Shadda emphasising the strength of the double letter].)

yuDillU (raf’)
yuDillA (nasb)

– yuDlil (maJzoom / sukoon).
This needs to occur because the Shadda requires that the last letter be pronounced.

But it can’t because of the maJzoom form/sukoon/silence. i.e. saying yuDil (with one ‘Lam’ [L] at the end) and yuDill [with 2 Lam’s (LL)] while it has a Sukoon on it makes it hard to find out if 2 Lam’s are there or only 1.

So how can a Shadda (double) letter be pronounced while in a form of maJzoom [sukoon/silence]?
The only way is to transform it and say; yuDlil .

The Laam was not separated before until it was Forced to separate here.

If it was in Plural form however, the Laam’s would come together again because the sukoon/jazm would be placed on the Letter ‘Waw’ [W] which represents plural.

I.e. yuDillOOW .

“Then whoever Allah guides..”

Fa – then (jawab al shart – response to the conditions)

Lan – future tense ‘No’ [causes verb after it in Nasb form]

TaJidA [Nasb] – You Find

LaHu – (Especially) for Him [‘Especially’ because it is placed earlier in the sentence structure.]

Waliyun – A protective friend.

But people have protective friend’s don’t they?
muRshida – a Guider, who sets them right (on the right way).

You will not find a protective friend who will Guide him aright.Grammar:
maWsoof and Siffa (waliyan murshida)